Bibliotheca Polyglotta

Bṛhadāraṇyakopaniṣat

Complete text

bhūmir antarikṣaṃ dyaur ity aṣṭāv akṣarāṇi | aṣṭākṣaraṃ ha vā ekaṃ gāyatryai padam | etad u haivāsyā etat | sa yāvad eṣu triṣu lokeṣu tāvad dha jayati yo 'syā etad evaṃ padaṃ veda ||

FOURTEENTH BRÂHMANA
1. The words Bhûmi (earth), Antariksha (sky), and Dyu (heaven) form eight syllables. One foot of the Gâyatrî consists of eight syllables. This (one foot) of it is that (i. e. the three worlds). And he who thus knows that foot of it, conquers as far as the three worlds extend.

brahmaṇo hṛdayādyanekopādhiviśiṣṭasyopāsanamuktamathedānīṃ gāyatryupādhiviśiṣṭasyopāsanaṃ vaktavyamityārabhyate | sarvacchandasāṃ hi gāyatrīcchandaḥ pradhānabhūtam | tatprayoktṛgayatrāṇādgāyatrīti vakṣyati | na cānyeṣāṃ chandasāṃ prayoktṛprāṇatrāṇasāmarthyam | prāṇātmabhūtā ca sā sarvacchandasāṃ cā'tmā prāṇaḥ | prāṇaśca kṣatatrāṇātkṣattramityuktam | prāṇaśca gāyatrī | tasmāttadupāsanameva vidhitsyate | dvijottamajanmahetutvācca | gāyatryā brāhmaṇamasṛjata triṣṭubhā rājanyaṃ jagatyā vaiśyamati dvijottamasya dvitīyaṃ janma gāyatrīnimittam | tasmātpradhānā gāyatrī brāhmaṇā vyutthāya brāhmaṇā abhivadanti sa brāhmaṇo vipāpo virajo 'vicikitso brāhmaṇo bhavatītyuttamapuruṣārthasaṃbandhaṃ brāhmaṇasya darśayati | tacca brāhmaṇatvaṃ gāyatrījanmamūlamato vaktavyaṃ gāyatryāḥ satattvam | gāyatryā hi yaḥ sṛṣṭo dvijottamo niraṅkuśa evottamapuruṣārthasādhane 'dhikriyate 'tastanmūlaḥ paramapuruṣārthasaṃbandhaḥ | tasmāttadupāsanavidhānāyā'ha-bhūmirantarikṣaṃ dyaurityetānyaṣṭāvakṣarāṇi | aṣṭākṣaramaṣṭāvakṣarāṇi yasya tadidamaṣṭākṣaram | ha vai prasiddhāvadyotakau | ekaṃ prathamaṃ gāyatryai gāyatryāḥ padam |
yakāreṇaivāṣṭatvapūraṇam |
etadu haivaitadevāsyā gāyatryāḥ padaṃ pādaḥ prathamo bhūmyādilakṣaṇasrailokyātmā |
aṣṭākṣaratvasāmānyāt |
evametattrailokyātmakaṃ gāyatryāḥ prathamaṃ padaṃ yo vedatasyaitatphalam-sa vidvānyāvatkiñcideṣu triṣu jetavyaṃ tāvatsarvaṃ ha jayati yo 'syā etadevaṃ padaṃ veda || 1 ||

ṛco yajūṣi sāmānīty aṣṭāv akṣarāṇi | aṣṭākṣaraṃ ha vā ekaṃ gāyatryai padam | etad u haivāsyā etat | sa yāvatīyaṃ trayī vidyā tāvad dha jayati yo 'syā etad evaṃ padaṃ veda ||

2. The Rikas, the Yagûmshi, and the Sâmâni form eight syllables. One foot (the second) of the Gâyatrî consists of eight syllables. This (one foot) of it is that (i.e. the three Vedas, the Rig-veda, Yagur-veda, and Sama-veda). And he who thus knows that foot of it, conquers as far as that threefold knowledge extends.

tadarco yajūṃsi sāmānīti trayīvidyānāmākṣarāṇyetānyapyaṣṭāveva tathaivāṣṭākṣaraṃ ha vā ekaṃ gāyatryai padaṃ dvitīyametadu haivāsyā etadṛgyajuḥsāmalakṣaṇamaṣṭākṣaratvasāmānyādeva |
sa yāvatīyaṃ trayī vidyā trayyā vidyayā yāvatphalajātamāpyate tāvaddha jayati yo 'syā etadgāyatryāsraividyalakṣaṇaṃ padaṃ veda || 2 ||

prāṇo 'pāno vyāna ity aṣṭāv akṣarāṇi | aṣṭākṣaraṃ ha vā ekaṃ gāyatryai padam | etad u haivāsyā etat | sa yāvad idaṃ prāṇi tāvad dha jayati yo 'syā etad evaṃ padaṃ veda | athāsyā etad eva turīyaṃ darśataṃ padaṃ parorajā ya eṣa tapati | yad vai caturthaṃ tat turīyam | darśataṃ padam iti dadṛśa iva hy eṣaḥ | parorajā iti sarvam u hy evaiṣa raja upary upari tapati | evaṃ haiva śriyā yaśasā tapati yo 'syā etad evaṃ padaṃ veda ||

3. The Prâna (the up-breathing), the Apâna (the down-breathing), and the Vyâna (the back-breathing) form eight syllables. One foot (the third) of the Gâyatrî consists of eight syllables. This (one foot) of it is that (i. e. the three vital breaths). And he who thus knows that foot of it, conquers as far as there is anything that breathes. And of that (Gâyatrî, or speech) this indeed is the fourth (turîya), the bright (darsata) foot, shining high above the skies. What is here called turîya (the fourth) is meant for katurtha (the fourth); what is called darsatam padam (the bright foot) is meant for him who is as it were seen (the person in the sun); and what is called paroragas (he who shines high above the skies) is meant for him who shines higher and higher above every sky. And he who thus knows that foot of the Gâyatrî, shines thus himself also with happiness and glory.

tathā prāṇo 'pāno vyāna etānyapi prāṇādyabhidhānākṣarāṇyaṣṭau | tacca gāyatryāstṛtīyaṃ padaṃ yāvadidaṃ prāṇijātaṃ tāvaddha jayati yo 'syā etadevaṃ gāyatryāstṛtīyaṃ padaṃ veda | athānantaraṃ gāyatryāsripadāyāḥ śabdātmikāyāsturīyaṃ padamucyate 'bhidheyabhūtamasyāḥ prakṛtāyā gāyatryā etadeva vakṣyamāmaṃ turīyaṃ darśataṃ padaṃ parorajā ya eṣa tapati | turīyamityādivākyapadārthaṃ svameva vyācaṣṭe śrutiḥ-yadvai caturthaṃ prasiddhaṃ loke tadidaṃ turīyaśabdenābhidhīyate | darśataṃ padamityasya kor'tha ityucyate-dadṛśa iva dṛśyata iva hyeṣa maṇḍalasthaḥ puruṣo rajo rajojātaṃ samastaṃ lokamityarthaḥ | uparyuparyādhipatyabhāvena sarvaṃ lokaṃ rajojātaṃ tapati | uparyuparīti vīpsā sarvalokādhipatyakhyāpanārthā | nanu sarvaśabdenaiva siddhatvādvīpsānarthikā | naiṣa doṣaḥ |
yeṣāmupariṣṭātsavitā dṛśyate tadviṣaya eva sarvaśabdaḥ syādityāśaṅkānivṛttyarthā vīpsā |
"ye cāmuṣmātparāñco lokāsteṣāṃ ceṣṭe devakānāṃ ca"iti śrutyanrāt |
tasmātsarvāvarodhārthā vīpsā |
yathāsau savitā sarvādhipatyalakṣaṇayā śriyā yaśasā ca khyātyā tapatyevaṃ haiva śriyā yaśasā ca tapati yo 'syā etadevaṃ turīyaṃ darśataṃ padaṃ veda || 3 ||

saiṣā gāyatry etasmiṃs turīye darśate pade parorajasi pratiṣṭhitā | tad vai tat satye pratiṣṭhitam | cakṣur vai satyam | cakṣur hi vai satyam | tasmād yad idānīṃ dvau vivadamānāv eyātam aham adarśam aham aśrauṣam iti | ya evaṃ brūyād aham adarśam iti | tasmā eva śraddadhyāma | tad vai tat satyaṃ bale pratiṣṭhitam | prāṇo vai balam | tat prāṇe pratiṣṭhitam | tasmād āhur balaṃ satyād ogīya iti | evaṃ v eṣā gāyatry adhyātmaṃ pratiṣṭhitā | sā haiṣā gayāṃs tatre | prāṇā vai gayāḥ | tat prāṇās tatre | tad yad gayāṃs tatre tasmād gāyatrī nāma | sa yām evāmūṃ sāvitrīm anvāhaiṣaiva sā | sa yasmā anvāha tasya prāṇāṃs trāyate ||

4. That Gâyatrî (as described before with its three feet) rests on that fourth foot, the bright one, high above the sky. And that again rests on the True (satyam), and the True is the eye, for the eye is (known to be) true. And therefore even now, if two persons come disputing, the one saying, I saw, the other, I heard, then we should trust the one who says, I saw. And the True again rests on force (balam), and force is life (prâna), and that (the True) rests on life. Therefore they say, force is stronger than the True. Thus does that Gâyatrî rest with respect to the self (as life). That Gâyatrî protects (tatre) the vital breaths (gayas); the gayas are the prânas (vital breaths), and it protects them. And because it protects (tatre) the vital breaths (gayas), therefore it is called Gâyatrî. And that Savitri verse which the teacher teaches, that is it (the life, the prâna, and indirectly the Gâyatrî); and whomsoever he teaches, he protects his vital breaths.

saiṣā tripadoktā yā trailokyatraividyaprāṇalakṣaṇā gāyatryetasmiṃścaturthe turīye darśate pade parorajasi pratiṣṭhitā | mūrtāmūrtarasatvādādityasya | rasāpāye hi vastu nīrasamapratiṣṭhitaṃ bhavati | yathā kāṣṭhādi dagdhasāraṃ tadvat | tathā mūrtāmūrtarasatvādādityasya | rasāpāye hi vastu nīrasamapratiṣṭhitaṃ bhavati | yathā kāṣṭhādi dagdhasāraṃ tadvat | tathā mūrtāmūrtātmakaṃ jagattripadā gāyatryāditye pratiṣṭhitā tadrasatvātsaha tribhiḥ pādaiḥ | tadvai turīyaṃ padaṃ satye pratiṣṭhitam | kiṃ punastatsatyamityucyate-cakṣurvai satyam | kathaṃ cakṣuḥ satyamityāha-prasiddhametaccakṣurhi vai satyam | kathaṃ prasiddhatetyāha-tasmādyadidānīmeva dvau vivadamānau viruddhaṃ vadamānāveyātāmāgaccheyātāmahamadarśaṃ dṛṣṭavānanasmītyanya āhāhamaśrauṣaṃ tvayā dṛṣṭaṃ na tathā tadvastviti tayorya evaṃ brūyādahamadrākṣamiti tasmā eva śraddadhyāma napunaryo brūyādahamaśrauṣamiti | śroturmṛṣā śravaṇamapi saṃbhavati na tu cakṣuṣo mṛṣā darśanam | tasmānnāśrauṣamityuktavate śraddadhyāma | tasmātsatyapratipattihetutvātsatyaṃ cakṣustasminsatye cakṣuṣi saha tribhiritaraiḥ pādaisturīyaṃ padaṃ pratiṣṭhitamityarthaḥ | uktaṃ ca sa ādityaḥ kasminpratiṣṭhita iti cakṣuṣīti | tadvai turīyapadāśrayaṃ satyaṃ bale pratiṣṭhitam | kiṃ punastadbalamityāha-prāṇo vai balaṃ tasminprāṇe bale pratiṣṭhitaṃ satyam | tathā coktaṃ sūtre tadotaṃ ca protaṃ ceti | yasmādbale satyaṃ pratiṣṭhitaṃ tasmādāhurbalaṃ satyādogīya ojīya ojastaramityarthaḥ | loke 'pi yasminhi yadāśritaṃ bhavati tasmādāśritādāśrayasya balavattaratvaṃ prasiddham | na hi durbalaṃ balavataḥ kvacidāśrayabhūtaṃ dṛṣṭam | evamuktanyāyena u eṣā gāyatryadhyātmamadhyātme prāṇe pratiṣṭhitā | saiṣā gāyatrī prāṇaḥ | ato gāyatryāṃ jagatpratiṣṭhitam | yasminprāṇe sarve devā ekaṃ bhavanti | sarvaṃ vedāḥ karmāṇi phalaṃ ca saivaṃ gāyatrī prāṇarūpā satī jagata ātmā | sā haiṣā gayāṃstatre trātavatī | ke punargayāḥ prāṇā vāgādayo vai gayāḥ | śabdakaramāt | tāṃstatre saiṣā gāyatrī |
tattatra yadyasmādgayāṃstatre tasmādgāyatrī nāma |
gāyatrāṇādgāyatrīti prathitā |
sa ācārya upanīya māṇavakamaṣṭavarṣaṃ yāmevāmūṃ gāyatrīṃ sāvitrīṃ savitṛdevatākāmanvāha pacchordharcaśaḥ samastāṃ ca |
eṣaiva sā sākṣātprāṇo jagata ātmā māṇavakāya samarpitehedānīṃ vyākhyātā nānyā sa ācāryo yasmai māṇavakāyānvāhānuvakti tasya māṇavakasya gayānprāṇāṃsrāyate narakādipatanāt || 4 ||

tāṃ haitām eke sāvitrīm anuṣṭubham anvāhuḥ | vāg anuṣṭup | etad vācam anubrūma iti | na tathā kuryāt | gāyatrīm eva sāvitrīm ānubrūyāt | yadi ha vā apy evaṃvid bahv iva pratigṛhṇāti na haiva tad gāyatryā ekaṃ cana padaṃ prati ||

5. Some teach that Sâvitrî as an Anushtubh verse, saying that speech is Anushtubh, and that we teach that speech. Let no one do this, but let him teach the Gâyatrî as Sâvitrî. And even if one who knows this receives what seems to be much as his reward (as a teacher), yet this is not equal to one foot of the Gâyatrî.

tāmetāṃ sāvitrīṃ haike śākhino 'nuṣṭupchandaskāmanvāhurupanītāya | tadabhiprāyamāha-vāganuṣṭup | vākca śarīre sarasvatī tāmeva hi vācaṃ sarasvatīṃ māṇavakāyānubrūma ityetadvadantaḥ | na tathā kuryānna tathā vidyādyatta āhurmṛṣaiva tat | kiṃ tarhi gāyatrīmeva sāvitrīmanubrūyāt |
kasmāt |
yasmātprāṇo gāyatrītyuktam |
prāṇa ukte vākca sarasvatī cānye ta prāṇāḥ sarvaṃ māṇavakāya samarpitaṃ bhavati |
kiñcedaṃ prāsaṅgikamuktvā gāyatrīvidaṃ stauti-yadi ha vā apyevaṃvidbahviva na hi tasya sarvātmano bahu nāmāsti kicitsarvātmakatvādviduṣaḥ pratigṛhṇāti na haiva tatpratigrahajātaṃ gāyatryā ekañcanaikamapi padaṃ prati paryāptam || 5 ||

sa ya imāṃs trīṃl lokān pūrṇān pratigṛhṇīyāt so 'syā etat prathamaṃ padam āpnuyāt | atha yāvatīyaṃ trayī vidyā yas tāvat pratigṛhṇīyāt so 'syā etad dvitīyaṃ padam āpnuyāt | atha yāvad idaṃ prāṇi yas tāvat pratigṛhṇīyāt so 'syā etat tṛtīyaṃ padam āpnuyāt | athāsyā etad eva turīyaṃ darśataṃ padaṃ parorajā ya eṣa tapati | naiva kena canāpyam | kuta u etāvat pratigṛhṇīyāt ||

6. If a man (a teacher) were to receive as his fee these three worlds full of all things, he would obtain that first foot of the Gâyatrî. And if a man were to receive as his fee everything as far as this threefold knowledge extends, he would obtain that second foot of the Gâyatrî. And if a man were to receive as his fee everything whatsoever breathes, he would obtain that third foot of the Gâyatrî. But 'that fourth bright foot, shining high above the skies 2' cannot be obtained by anybody--whence then could one receive such a fee?

sa ya imāṃsrīnsa yo gāyatrīvidimānbhūrādīṃsrīngo 'śvādidhanapūrṇāṃllokānpratigṛhṇīyātsa pratigraho 'syā gāyatryā etatprathamaṃ padaṃ yadvyākhyātamāpnuyātprathamapadavijñānaphalaṃ tena bhuktaṃ syānna tvadhikadoṣotpādakaḥ sa pratigrahaḥ | atha punaryāvatīyaṃ trayī vidyā yastāvatpratigṛhṇīyātso 'syā etattṛtīyaṃ padamāpnuyāt | tena tṛtīyapadavijñānaphalaṃ bhuktaṃ syāt | kalpayitvedamicyate | pādatrayasamamapi yadi kaścitpratigṛhṇīyāttatpādatrayavijñānaphalasyaiva kṣayakāraṇaṃ na tvanyasya doṣasya kartṛtve kṣamam | na caivaṃ dātā pratigrahītā vā | gāyatrīvijñānastutaye kalpyate | dātā pratigrahītā ca yadyapyevaṃ saṃbhāvyate nāsau pratigraho 'parādhakṣamaḥ | kasmādyato 'bhyadhikamapi puruṣārthavijñānamavaśiṣṭameva caturthapādaviṣayaṃ gāyatryāstaddarśayati | athāsyā etadeva turīyaṃ darśataṃ padaṃ parorajā ya eṣa tapati |
yaccaitannaiva kenacana kenacidapi pratigraheṇā'pyaṃ naiva prāpyamityarthaḥ |
yathā pūrvoktāni trīṇi padāni |
etānyapi naivā'pyāni kenacitkalpayitvaivamuktaṃ paramārthataḥ kuta u etāvatpratigṛhṇoyāttrailokyādisamam |
tasmādgāyatryevaṃprakāropāsyetyarthaḥ || 6 ||

tasyā upasthānam | gāyatry asy ekapadī dvipadī tripadī catuṣpadi | apad asi | na hi padyase | namas te turīyāya darśatāya padāya parorajase | asāv ado mā prāpad iti | yaṃ dviṣyād asāv asmai kāmo mā samardhīti vā | na haivāsmai sa kāmaḥ samṛdhyate yasmā evam upatiṣṭhate | aham adaḥ prāpam iti vā ||

7. The adoration of that (Gâyatrî): 'O Gâyatrî, thou hast one foot, two feet, three feet, four feet. Thou art footless, for thou art not known. Worship to thy fourth bright foot above the skies.' If one (who knows this) hates some one and says, 'May he not obtain this,' or 'May this wish not be accomplished to him,' then that wish is not accomplished to him against whom he thus prays, or if he says, 'May I obtain this.'

tasyā upasthānaṃ tasyā gāyatryā upasthānamupetya sthānaṃ namaskaraṇamanena mantreṇa | kau'sau mantra ityāha-he gāyatryasi bhavasi trailokyapādenaikapadī trayīvidyārūpeṇa dvitīyena dvipadī | prāṇādinā tṛtīyena tripadyasi | caturthena turīyeṇa catuṣpadyasi | evaṃ caturbhiḥ pādairupāsakaiḥ padyase jñāyase 'taḥ paraṃ pareṇa nirupādhikena svenā'tmanāpadasi | avidyamānaṃ padaṃ yasyāstava yena padyase sā tvamapadasi yasmānnahi padyase neti netyātmatvāt | ato vyavahāraviṣayāya namabhte turīyāya darśatāya padāya poradase | asau śatruḥ pāpmā tvatprāptivighnakaro 'dastadātmanaḥ kāryaṃ yattvatprāptivighnakartṛtvaṃ mā prāpanmaiva prāpnotu | itiśabdo mantraparisamāptyarthaḥ | yaṃ dviṣyādyaṃ prati dveṣaṃ kuryātsvayaṃ vidvāṃstaṃ pratyanenopasthānamasau śatruramukanāmeti nāma gṛhṇīyādasmai yajñadattāyābhipretaḥ kāmo mā samṛddhi samṛddhiṃ mā prāpnotviti vopatiṣṭhate | na haivāsmai devadattāya sa kāmaḥ samṛdhyate |
kasmai |
yasmā evamupatiṣṭhate |
ahamado devadattābhipretaṃ prāpamiti vopatiṣṭhate |
asāvado mā prāpadityāditrayāṇāṃ mantrapadānāṃ yathākāmaṃ vikalpaḥ || 7 ||

etad dha vai taj janako vaideho buḍilam āśvatarāśvim uvāca -- yan nu ho tad gāyatrīvid abrūthāḥ | atha kathaṃ hastībhūto vahasīti | mukhaṃ hy asyāḥ samrāṇ na vidāṃ cakareti hovāca | tasyā agnir eva mukham | yadi ha vā api bahv ivāgnāv abhyādadhati sarvam eva tat saṃdahati | evaṃ haivaivaṃvid yady api bahv iva pāpaṃ kurute sarvam eva tat saṃpsāya śuddhaḥ pūto 'jaro 'mṛtaḥ saṃbhavati ||

8. And thus Ganaka Vaideha spoke on this point to Budila Âsvatarâsvi: 'How is it that thou who spokest thus as knowing the Gâyatrî, hast become an elephant and carriest me?' He answered: 'Your Majesty, I did not know its mouth. Agni, fire, is indeed its mouth; and if people pile even what seems much (wood) on the fire, it consumes it all. And thus a man who knows this, even if he commits what seems much evil, consumes it all and becomes pure, clean, and free from decay and death.'

gāyatryā mukhavidhānāyārthavāda ucyate-etaddha kila vai smaryate | tattatra gāyatrīvijñānaviṣaye janako vaideho buḍilo nāmato 'śvatarāśvasyāpatyamāśvatarāśvistaṃ kiloktavān | yannu iti vitarke ho aho ityetattadyattvaṃ gāyatrīvidbrūthā gāyatrīvidasmīti yadabrūthāḥ kimidaṃ tasya vacaso 'nanurūpam | atha kathaṃ yadi gāyatrīvitpratigrahadoṣeṇa hastobhūto vahasīti | sa pratyāha rājñā smārito mukhaṃ gāyatryā hi yasmādasyā he samrāṇna vidāñcakāra na vijñātavānasmīti hovāca |
ekāhgavikalatvādgāyatrīvijñānaṃ mamāphalaṃ jātam |
śṛṇu tarhi tasyā gāyatryā agnireva mukham |
yadi ha vā api bahvivendhanamagnāvabhyādadhati laukikāḥ sarvameva tatsaṃdahatyevendhanamagnirevaṃ haivaivaṃvidgāyatryā agnirmukhamityevaṃ vettītyevaṃvitsyātsvayaṃ gāyatryātmāgnimukhaḥ san |
yadyapi bahviva pāpaṃ kurute pratigrahādidoṣaṃ tatsarvaṃ pāpajātaṃ saṃpsāya bhakṣayitvā śuddho 'gnivatpūtaśca tasmātpratigrahadoṣādgāyatryātmājaro 'mṛtaśca saṃbhavati || 8 ||
iti śrīmadbṛhadāraṇyakopaniṣadbhāṣye pañcamādhyāyasya caturdaśaṃ brāhmaṇam || 14 ||

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